A Pisgah-sight of Palestine and the confines thereof with the history of the Old and New Testament acted thereon / by Thomas Fuller ...

OF THE CLOTHES and ORNAMENTS OF THE IEWS. CHAP. VI.

SECT. 1. Of Iewish Garments in generall, their matter, colours, and fashions.

§ 1. I Conceived my taske finished in describing the land of Palestine,* 1.1 when casually casting mine eye on Speeds Maps of England, and other Countreys, I found their borders, or margins, garnished with the pictures of their inhabitants, garmented, and habited respectively according to their several fashi∣ons. Wherefore, not to be defective in any necessary ornament, we have added this discourse of Iewish Vestments, confining our selves herein onely to Scripture instructions, and the last Translation, to avoid endless difficulties, arising from the various render∣ing of the names of Iewish apparell.

§ 2. Iewish garments were made of severall matters. First,* 1.2 of pelts, or raw hides, all the wardrobe of those pious persecuted people (Exiles are living Martyrs) whoa 1.3 wandred about in sheep-skins, and goat-skins. Secondly, Leather, as the girdleb 1.4 of Elijah. Thirdly, Hair-cloth, as the raiment of Iohnc 1.5 Baptist. Fourthly, course hemp, whereof sackcloth, the generall weeds of extraordinaryd 1.6 mourners. Fiftly, Fine linen very fashionable in those parts, silk, cloth, scarlet,e 1.7 wrought gold, whereof severally in due place. In a word, according to the condition of the wearer, their clothes might be made of any thing, but not of two things together [woollen and linen] as flatly forbidden by the Leviticallf 1.8 Law. Because God would have his people sincere, without any mixture of hypocrisie;g 1.9 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all of one sort, linsie-woolsie being to the touch, whath 1.10 lukewarmn••ss to the taste, offensive to him, who being simple and single in himself, loves integrity in others.

§ 3. Of all colours they most delighted in white.* 1.11 Let thy garments be alwaysi 1.12 white; signifying the jollity and mirth of the wearer. A colour highly valued in Scripture, He that overcometh, the same shall be clothed in k 1.13 white raiment, as the Embleme of victory, purity, cheerfulness, know∣ledge, and (in a mysticall sense) grace, and glory. Which whiteness of their apparell, the Iews daily preserved, with constant washing thereof.

§ 4. Black is conceived by Arias Montanus to be the generall wearing of mourners,* 1.14 chiefly grounding it on Davids words,l 1.15 I bowed down heavily as one that mourneth for his mother; the Hebrew is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Incurvabam atra∣tus, I bowed down in black. However, I conceive this blackness no superin∣duction of a dark die on Davids clothes, but rather a dirty hue, or soil contracted on his white garments, from neglect of washing them (Vestes potiùs sordidae quàm; nigrae, as we say mourning shirts) it being custo∣mary for men in sadness, to spare the pains of their laundresses, with Mephibosheth, who, when David was driven from Ierusalem, during his absence, washed not hism 1.16 clothes from the day the King departed, untill he came again in peace.

§ 5. Other mention of black among the Iews,* 1.17 I finde none at all, save one∣ly, that there was a company called Chemarims, or, Black men, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to black or burn, (and black we generally complain is a burnt die) accounted by some conjurers, as trading in the black Art, & clothed accordingly whose name Godn 1.18 threatneth to cut off from Ierus••lem. They were the idola∣trous Priests of Baal, prophesied against byo 1.19 Ho••ea; or some appendants to his service, who werep 1.20 destroyed by King Iosiah, and got their name of Chemarim from black clothes, a peculiar habit (no doubt) to themselves, and which in opposition to them (I conceive) few other would wear.

§ 6. Blew succeeds,* 1.21 a celestiall, or skie colour; Color caeruleus quasi coe∣luleus, highly priced by the Iews, who anciently had (as their Rabbins report) the exact skill of dying it to the height, which since they have lost. Yet I finde no Iewish apparell wholly made of this colour; where∣of I conceive this reason, that they abstained from it, as a colour sacred and mysterious, then which none more used about the Tabernacle, and Temple, in the curtains, vailes, and vestments thereof. Onely we read, that ordinary Iews, by Gods command, were to make that lace, or rib∣band q 1.22 of blew, wherewith their fringes were bound to their clothes. In∣timating, that heavenly meditations were the best ligament, to continue, and fasten Gods commandements unto their souls. The Babylonians much delighted in, yea, doted on this magisteriallr 1.23 colour: and so also did the Persians, as may appear by Mordecai, who when advanced, was clothed ins 1.24 blew, amongst many other royall accoutrements.

§ 7. A gradation in honour of three colours remain,* 1.25 usuall amongst the Iews in robes of State for persons of highest qualities, on great solemnities. First, Scarlet whereint 1.26 Saul first clothed the daughters of Israel, not dyed (as our modern) with Madder, or with Cochenil, or with the powder in

grain [otherwise Alchermis] all inventions of later date; but with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a shrub, whose red berries, or grains, gave an orient tincture to cloth. Second, Crimson (to which Scarlet is brought by a mixture of Alume) which was used in Solomonsu 1.27 Temple, and in the garments of the prin∣cipall w 1.28 Iews. Third, Purple, the richest of all earthly colours, having the gaudiness of red (whereof it retains a cast) abated with the gravity of blew, chiefly dyed at Tyre, and taking the tincture thereof from the liquor of a shel-fish, formerly found plentifully in the sea thereabouts, but ut∣terly lost and unknown at this day. And, although I no whit envy the good huswife described by Bathsheba, clothed with sox 1.29 rich a die, because earned with her industry (and good reason, Win purple and wear purple) yet, I confess, I grudge at the rich glutton in the Gospell, that he should be clothed withy 1.30 purple and fine linen, and fare sumptuously every day.

§ 8. And now I have dipt my fingers so far in the die-fat,* 1.31 a word more to reconcile a seeming difference in the Gospell. For, when our Saviour had rich robes in derision put on him by the souldiers, what Saint Matthew calls a Scarletz 1.32 robe, is termed bya 1.33 Saint Mark, andb 1.34 Saint Iohn a purple robe, and that without the least prejudice to the truth; for

• 1 Possibly two severall garments were put on him, as our English Iudges have distinct suits of robes, one of Scarlet, the other of Purple.
• 2 The ancient Roman robes of Magistracy whatsoever, were called by the genericall name ofc 1.35 Purple.
• 3 The ground work was Scarlet, which with a mixture of blew makes the richest purple (as the most skilfull in that mystery have informed me) so, being Scarlet purpurized, it might be termed by either, and both appellations.

So much for the colours of the Iews clothes mentioned in the Bible; other colours, yellow,d 1.36 green &c. not appearing therein; though I dare not say, that▪ because these colours not being dyed in grain, lose much of their lustre, and gloss in washing (so frequently bestowed on their ap∣parell) they therefore abstained from the use thereof.

§ 9. As for the shape and making of the Iewish garments,* 1.37 they were no affecters (Englishmen-like) of various fashions; but, according to the commendable gravity of the ancient Germanes, kept the same form for many ages. Indeed their clothes, being for the most part loose vestments, not exactly fitted to their bodies, but onely cast over, wrapped about, or girded unto them, the less curiosity was required in their making. Hence it is, that we finde the Philistines theire 1.38 clothes fitting Samsons friends, and Ionathansf 1.39 robe given to David, serving him without any considerable difference. And, because we meet not with the trade of a Tailor, clean through the Scripture (though frequent mention of Weavers, and Full••rs therein) it seems anciently no distinct occupation among the Iews, being probable, the men, or their wives made their own clothes;

with Dorcas, whog 1.40 made coats and garments for the widows, whilest she was with them. Thus the state, and gallantry of the Iews, consisted not in their changeable fashions, but in their various changes, orient colours, costly matter, curious embroderies of their garments. However so much of the fashionablenesse of their clothes as is colligible from Scripture, we come now to describe.

SECT. II. The particular fashion of their apparell.

§ 1. NExt to their skins they ware linen cloth (as most cleanly,* 1.41 soft, and wholesome for that use) and at night lay in the same: Thus the young man, late at night allarum'd out of his bed, with the noise made by Iudas, and his rout, when Christ was apprehended, is said, to havea 1.42 a linen cloth cast about his naked body (as his bed-livery left on him) which he was fain to forsake, and so to make his escape.

§ 2. Next this they put on their coat,* 1.43 which came down to their very feet, accounted modest, grave, yea, honourable amongst them. Great therefore the indignity, offered by the King of Ammon, to Davids Embassa∣dors, b 1.44 cutting off their garments in the middle, even to their buttocks; it being a disgrace to the Iews, which was all the fashion in the cloaks of the anci∣ent Gaules.

Dimidiásque nates Gallicac 1.45 palla tegit.

And to prevent the dangling down, and dagling of so long garments, the Iews used, when sent ond 1.46 an errand, when taking a journey, when doing anye 1.47 office in the house, and whenf 1.48 eating the Passeover, to gird up their clothes about them. Hence a girdle is taken in Scripture for strength, readiness, and activity, whilest the want thereof denoteth weak∣ness, looseness, and laziness. Those girdles used generally to be but about their loins, Stand therefore having your loinsg 1.49 girt. And therefore extraordinary was that golden girdle of Christ in the vision, and singularly placed about h 1.50 his paps, shewing it rather of ornament then use, not to get strength, but show the state of the wearer thereof.

§ 3. Now,* 1.51 although free-born people, when about their business, girt up their coats not above their mid-leg; slaves, for their greater shame, when carried captive, were forced to tuck their clothes up above their thighes. Thus the Prophet, foretelling the captivity of Babylon, calls to the virgin of Sion, make bare the leg,i 1.52 uncover the thigh, pass over the rivers, as being to wade the nearest way over waters in their passage, whilest their conquerors would not be at the cost to ferry them over.

§ 4. To return to the Iewish coats;* 1.53 As they were tyed up with girdles in the midst: (girdles serving the Iews for purses wherein they carried their moneys—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,k 1.54 nor brass in your girdles) so

they were collared about the neck; witness Iob his expression, that his diseasel 1.55 bound him about as the collar of his coat. Either, that his malady in∣separably clinged unto him, (in which sense we say, ••n ague sticks to ones back as close as his clothes) or rather, because he was visited with a noisome disease and aggulatinatus sanie, was grown stiffe and hard with the purulent matter of his ulcers. As the Iews coates were collared above; so they were skirted, and fringed below, by Gods especiall command.m 1.56 Speak unto the sons of Israel, and say unto them, that they make unto them a fringe on the skirts of their clothes throughout their generations, and that they put upon the fringe of the skirt a ribband of blew. And it shall be unto you for a fringe, that yee may see it, and remember all the commandements of Iehovah, and doe them. Andn 1.57 elsewhere they are enjoined to make fringes upon the four skirts of their garment.

§ 5. A fringe in Hebrew Zizith,* 1.58 or Tsitsith, sometimes also Gedilim, in Greeko 1.59 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, represented the complication, or conjunction of Gods commandements among themselves, with their inseparable connexion, as the threads in those thrummed fringes were woven together. The blew lace tying them to the four skirts, typified how closely Gods law ought to be applied, and fastned to our hearts. By the rules of the Rabbins, every free-born male-child amongst the Iews, when knowing to cloth himself, was bound to wear these fringes. But women, servants, and infants were not bound (sayp 1.60 they) to weare them, though they might without committing any sin, provided that they used no ceremoni∣ous blessing (like men) at their putting them on. The same say, that blindeq 1.61 men were also bound to wear fringes, for, though they saw them not themselves, others did behold them. Gedilim (they say) was the thrums woven in the cloth, and Zizith was an addition of threads tyed with knots thereunto, but the particular and numerous Criticismes thereof we refer to such as delight in Rabbinicall disquisitions. Onely adding, that the modern Iews have wholly left off the formall wearing of fringes, alledging this reason thereof, because they have utterly lost the mystery of making the blew ribband (even by their ownr 1.62 confessi∣on) an essentiall implement of the fringes, which should be dyed of a firmament, and unfading colour, in lieu whereof, some make shift with a white onely, whilest others (it seems) unable to compleat their fringes according to Gods command, prefer the totall omission, before the imperfect observance thereof.

§ 6. Hitherto of the lower coat of the Iews,* 1.63 which they ware next their linen shirts. Over this they had another called a mantle, or cloak cast over them, when they went abroad, separable from their garment be∣neath it. This cloaks 1.64 Iudah left with Thamar, andt 1.65 Ioseph with his mistress, when the one lost and the other preserved his chastity thereby. Such an upper garment was laidu 1.66 aside by Christ, when about to wash his Disciples feet: and putw 1.67 off by the Iews, when intending to stone Saint Steven; and wasx 1.68 left by Saint Paul at Troas. Yea, generally they

ware it not when busie at their work in the field, and were counselled by Christ at the invasion of Iudea by the Romans, forthwith to make their escape, and not to return back to take such clothes with them, as left at home behinde them.

§ 7. Of these coats beneath,* 1.69 and cloaks above, we understand that ex∣pression in the description of a goody 1.70 wife, She is not afraid of the snow for her houshold, for all her houshould are clothed with scarlet, or rather (seeing no good huswifery to aray servants in so rich suits) as the Hebrew word importeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with double garments, that is, with coats and cloaks to make them winter-proof, and perchance with duplicates, or two of both kindes, though successively worne at severall times. So much of both their garments, not forgetting the counsell Christ gave the Iews concerning them (but when and how far to be followed, let others dispute)z 1.71 If any will sue thee at law, and take away thy coat, let him take thy cloak also.

§ 8. At night they used to strip themselves of both* 1.72 when going to bed:a 1.73 I have put off my coat, how shall I put it on? Except in some case of ex∣tremity, requiring their readiness every instant: Nor the men of the guard which followed me, none of them put off theirb 1.74 clothes, saving that every one put them off for washing.

§ 9. The poorer sort were fain in the night,* 1.75 to make use of their cloak, or upper garment, for their blanket, or coverlet. And therefore God by speciall order provided, that though men might pawn their upper clothes (as not absolute necessary for their wearing) all the day time, yet at night such a pledge was not longer to be detained, but should be restored to him,c 1.76 At the Suns going down, for that is his covering onely, it is the raiment for his skin, wherein shall hed 1.77 sleep? Say not, he was as much subject to catch cold in the day, as at night for want thereof; for then being warmed with his work, and in constant motion during his day-labour, no danger of taking cold, though the same might surprize him lying still at night, when, how sharp the season happened sometimes, the high Priests servants will testifie, needing in the spring timee 1.78 a fire of coales to be made for them.

SECT. III. Vestments how varied, according to the age of the wearers.

§ 1. HOwever,* 1.79 all Iewish garments admitted of variations, according to the ages, professions, conditions, occasions, and sexes of the wearers. First for the ages, briefly to habit a Iew, from the Cradle to the Coffin, we begin with the infant, who with Iob, cominga 1.80 naked out of his mothers wombe, findes some clouts provided by the care of his parents, or providence of his friends, to cover him. Amongst these, most remark∣able are hisb 1.81 swadling clothes, wherewith the Iewish mothersc 1.82 swathed

their children. No doubt doing it with more discretion then many English mothers, and nurses, who (as Spigeliusd 1.83 observeth) generally hurt their babes by binding them too hard about their breast, thereby causing consumptions, of which disease, he affirmeth, moe die in Eng∣land, then in any other Countrey. And so we leave this Iewish infant sucking, or sleeping on the lap of his mother.

§ 2. Afterward in due time he is coated, with little Samuel, for whom his mother made a littlee 1.84 coat year by year. Nor know I which more to commend, Hanna's huswifery in annuall providing, or Samuel's thrift in making his coat to serve him a whole year. We conceive childrens clothes differed from mens, not in fashion, but in degrees, which encreased with the stature of the wearer. Leave we this childe in his calling, name∣ly playing with his mates in the Marketf 1.85 place, loth to spoil his sport (it being as pleasant to see children play, as men to work:) Provided, they be seasonably set to school, for,g 1.86 Train up a child in the way he should goe, and when he is old he will not depart from it.

§ 3. From a child he starts up a youth,* 1.87 and becomes a stripling, then beginning to delight in brave clothes. If his fathers darling, then per∣chance he is clothed with a coat, rain-bow like, striped, and streaked, as Iosephs garment, with diversh 1.88 colours; the sight whereof bred worse co∣lours in the face of his brethren (pale envie, red wrath, blew malice, black hatred) finding him so far out strip them in their fathers affection. Leave we this stripling, hunting, shooting, and offering at manlike exercises.

§ 4. Few moe years shoot him up to be marriageable,* 1.89 and his parents provide a wife for him, as Abraham for Isaac, (Abraham, who followed Godsi 1.90 Angel sent before him, whilest too many covetous fathers are onely g••ided by other Angels in their choice) and soon after he is prepared for marriage. On his wedding day, how glorious doth he appear coming out of his chamber as thek 1.91 rising Sun, when as al 1.92 Bridegrom he decketh him∣self with ornaments? We wait on him to his Bride-chamber, wish him joy, and depart.

§ 5. Within a year after his marriage* 1.93 (for till that time he was pri∣viledged by the law,m 1.94 not to goe out to war, but to be free at home, and to cheer up his wife) he goes forth to fight, souldiery not being so distinct a profession amongst the Iews, but that every able man, upon just summons, was bound to bear armes. Behold we him now in complete armour, accor∣ding to his quality, made either of steel,n 1.95 brass, oro 1.96 gold (I m••an for shields and targets; for, otherwise all the art of man cannotmake an edged tool of gold, or silver) Defensive; as habergeon, brigandine, coats of male, (which we wish better put on, then Ahabs was, that no chinkes may be left betwixt thep 1.97 joints thereof) Offensive, & those either to use cominùs, at hand∣push; or stroke, as sword, dagger, spear; or eminùs, at distance, as bow, sling, dart, and other artificiall engines, (whereof Kingq 1.98 Uzziah was the ingenious inventour) or of a mixed nature, as a Iavelin, which was a spear-dart,

sometimes cast out of their hands, as Saul atr 1.99 David; sometimes kept in, and thrust through their enemies, in which manners 1.100 Phinehas did execution on Zimri and Cozbi. It is enough barely to name these wea∣pons, as having no peculiar Iudaisme in them, but common with other Countreys. For, though God enjoyned the Iews some ceremonious ob∣servances in their wearing-apparell, distinguishing them from other nations; yet in the fashion of their armes, he suffered them to conform with the heathen, as might be most for their own safety, and advantage.

§ 6. But amongst all martiall accoutrements,* 1.101 we must not forget the souldiers girdle, the inseparable companion of military men. Thus when Ionathan stript himself, he gave David his garments even to his sword, and to his bow, and to hist 1.102 girdle: understand his gift exclusively, these three things not comprehended therein, as being unsouldier-like to part with them. Ioab promised to give him that could kill Absalom ten shekels of silver, and au 1.103 girdle, as a proper military Donative. And perchance, such a Girdle, Balteus militaris, bestowed by a Generall in a field after the fight, amounted to the honour of our modern Knighthood, not to say, Banneret∣ship. Conquerors used to besmear their girdle with the bloud of those they overcame (a Bend or Fess gules, we know, is an honorable Bearing) in avowance, and justification of what they had done. And therefore David taxeth Ioab, that having killed Abner, and Amasa, not valiantly in the field, but treacherously by fraud, he shed the bloud of war in peace, and put the bloud of war upon hisw 1.104 girdle, that was about his loines, and in his shooes that were upon his feet. Not that it casually spirted upon them, but that of set purpose he put it there, misapplying an hostile ceremony of lawfull con∣quest, to his act of perfidious, and cowardly murder. Leave we now our souldier thus completely armed in all respects, going forth to fight, wishing him to be valiant for his people, and for the Cities of his God, and [for success] the Lord doe what seemethx 1.105 good in his eies.

§ 7. But if in stead of victory,* 1.106 he meeteth with overthrow, and de∣struction, so that, with Iobsy 1.107 messenger, he himself hardly escapes to bring the dolefull tidings of their defeat; behold him in the following sorrowfull equipage of a Mourner. Withz 1.108 baldness on his head (not na∣turall, but) occasioned by the shaving thereof, to make room for a sad Peruke ofa 1.109 Ashes, orb 1.110 earth thereupon; beardc 1.111 shaved, or else, his upper lipd 1.112 covered, clothes rent, yea, flesh it self cut (not wounded by the enemies sword, but) as a penance imposed upone 1.113 himself, feetf 1.114 bare, and whole body next the skin clothedg 1.115 in sackcloth, wherein he used to lie, and accor∣ding to the occasion, more or less was his humiliation. May he meet with seasonable comfort, and good counsell, whilest we proceed.

§ 8. Some few years after, 'tis strange to see, how insensibly age hath surprised him, so that he beginneth now to become an Elder.* 1.116 If you finde him not at home in his house, you shall certainly meet him amongst those of his own rank in the gate of the City (where a Con∣sistory

Court was daily kept, and he a Judge therein) wrap'd with Samuel warme in hish 1.117 mantle, and having in his hand a staffe;

• 1 Not of any infectious infirmity, being an heavy curse: Let there not fail from the house of Ioab, one that leaneth on ai 1.118 staffe.
• 2 Much less of Idolatry, an hainous sin: My people aske counsell at their stocks, and theirk 1.119 staff declareth unto them.
• 3. But a staffe of Antiquity, accounted a great blessing: Every man with al 1.120 staffe in his hand for very age.

To which we wish him another staffe for his better support, even duty∣full children, and so leave him.

§ 9. At next return we finde him beddred,* 1.121 reduced to aged Davids condition, though they cover him with clothes he getteth nom 1.122 heat. We wish him (in stead of a young Abishag) good kitchin-Physick, carefull atten∣dance, and serious meditation on his latter end.

SECT. IV. Their habits how differenced, by their severall professions, and conditions.

§ 1. PRobable it is,* 1.123 that all vocations of people (besides the Priests and Levites) as Husbandmen, Tradesmen, Citizens, Mer∣chants, Doctors, Judges &c. were distinguished by their severall ap∣parell, though we can onely insist upon some few we finde in Scri∣pture. First, Fishermen had their coates made with the best advantage, not to hinder the wearers swimming therein. Thus, Peter hearing that the Lord stood on the land,a 1.124 girt his fishers-coate about him (for he was naked) and did cast himself into the sea. Oh that men would but use the wealth of this world, as Saint Peter his coate, onely for civility, as a covering in their passage through the waves of this life, without danger of being drowned in the Deep, with the weight thereof!

§ 2. Shepheards succeed,* 1.125 sufficiently known by their bag,b 1.126 and staffe, orc 1.127 hook; except any will adde thereunto thed 1.128 dog of their flock, as so ne∣cessary an attendant, they seem naked without him. Their clothes were made large and loose, easie to be put on, without any adoe, so that they might run, and ray themselves. Hereupon it is prophesied of Nebuchad∣nezzar, that he should array himselfe with the land of Egypt, as a shephearde 1.129 putteth on his garment, that is, quietly, quickly, in an instant, the conquest thereof should cost him no trouble, as meeting with no considerable opposition.

§ 3. But my pen is soon weary of the worthless wardrobe of such poor, and painfull people, longing to come to Court,* 1.130 the center of brave∣ry, where those Men of clothes, to whom gallantry is essentiall, have their continuall residence. Such (saith our Saviour) as wearef 1.131 soft clothing, are in Kings houses. Insomuch that there was a law in the Court of Persia,

that, None might enter into the Kings gate clothed withg 1.132 sackcloth, as a disparage∣ment to the place. Though the Porters which shut out sackcloth, could not stop out sorrow from entering into the Palace of the mightiest Mo∣narch.

§ 4. Courtiers were apparelled often in fineh 1.133 linen,* 1.134 which the chiefest of them need not blush to weare, finding Angels themselves (waiters on an higher King) clothed in pure andi 1.135 white linen. Now, although Iudea had store of home-growingk 1.136 flax, yet she fetched far finer from Egypt, whence in Solomons time the Kings Merchants received linenl 1.137 yarn at a price. Kings Merchants, being a Guild or company of men with a badge Royall upon them, probably priviledged with a preemption of all wares, and sole trade in some commodities, so that Solomon (like the great Duke of Tu∣scany) counted traffick no abatement to his Majesty. They brought it in linen-yarn, not linen-cloth, Solomon so setting up Napery, and the manufacture of weaving, to the much enriching of the land, and employing of the poor people thereof. Thus, after his time the finest linen cloth, formerly a purely forein, became partly a native commodity of Iudea; as linen, Egyptian; as cloth, Iewish; spun abroad by the wheels of strangers, woven at home on the looms of his own subjects. I say not, that Solo∣mon took the first hint of this good husbandry, from the mouth of his mother Bathsheba, charactering a good wife,m 1.138 She maketh fine linen, and selleth it: though a family being a little kingdome (as a kingdome a great family) what is found beneficiall for the one, may by proportion be extended advantageous for the other.

§ 5. Pass we by fine cloth to come the sooner to silk,* 1.139 the appa••ell also of our Courtier. By silk we understand not Sericum, coming from the East Indies, where it groweth on trees: nor Byssus, a soft silk grass; but Bomby••ina, made of silk-wormes, (whereof largelyn 1.140 before) and of it plenty in Palestine. Indeed we finde, thato 1.141 Heliogabalus first wore such silk clothes in Rome; and that in Iustinians time (some five hundred years after Christ) silke-wormes by somep 1.142 Monkes were first brought into Europe; as also thatq 1.143 Cardinall Woolsie was the first Clergy-man that wore silk in England: but, when silk began first to be worn by the Iews, we cannot exactly define. Onely we finde amongst the many favours God bestowed on their Countrey, this especially recounted,r 1.144 I covered thee with silk. And thus we leave our Courtier so gaily apparelled, that his clothes (according to the Apostless 1.145 complaint) are not onely his Usher to make room; but also his Herauld, to appoint a principall place for him to sit down, when coming into any assembly; whilest others, of less gallantry, (but perchance more goodness) must either stand, or sit at his foot-stoole.

§ 6. Come we from the Stars to the Sun;* 1.146 from the Courti••rs to the King himself. Such were conspicuous, and distinguished from their subjects, by their Crown, Scepter, Throne, and royall Robes, which Iehosaphat

wore in war to hist 1.147 cost, had not Gods goodness ordered, that he was more scar'd then hurt thereby. White garments were worn even by the Kings themselves. Hereupon when our Saviour as a Mock-king was made a derision both to Gentile and Iew▪ as the Souldiers arraied him in u 1.148 Purple, Robes of Magistracy amongst the Romans; so Herod, a Iew (conforming his scoffes to custome of his own Countrey)w 1.149 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, clothed him with a white garment. Sometimes, Kings did, out of speciall grace, communicate their robes to be worn by their Favorites, as isx 1.150 eminent in the case of Mordecai. Many and rich (no doubt) were the habilliments of the Iewish Kings, but when all was done, Solomon, in all his glory, was not arrayed as ay 1.151 Lily in the field, more fine to the touch, fair to the eye, and, which is the main, the Lilies beauty is his own, and in him; Solomons bravery but borrowed, and upon him.

§ 7. We had almost forgotten the Pharisee,* 1.152 who will be offended (as loving thez 1.153 uppermost rooms at feasts, and chief seats in the Synagogues) if not having an high, and honourable mention in our discourse. These, gene∣rally, delighted ina 1.154 Phylacteries (and fringes of the broadest size) being schedules, or scrouls of parchment, tyed to their foreheads, or left hands (by popular error accounted nearest the heart) wherein the Decalogue, and, some adde, four other sections of the Law were written; so carrying a Library of Gods word on their clothes, scarce a letter in their hearts. They wore course clothing, pretending much mortification, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when they exercised, (that is, when these Mountebanks theatrically acted their humiliation) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉b 1.155 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they had thornes for their bed to lay upon, and some of them wore a Mortar on their heads, so ponderous, that they could look neither upward, nor on either side, but onely down∣ward, and forthright. But, because the Pharisees affected such clothes meerly to be seen of men; out of set purpose, to cross their vainglorious humour, we will look no longer on their strange apparell, lest we in∣crease their pride, by our studious gazing on their phantasticall habits.

SECT. V. A Iewish man ornamented cap-a-pe.

§ 1. ALthough it be probable,* 1.156 that the ancient Iews generally went bare-headed (making use with Elijah of their Mantles, or upper garments, in tempestuous weather, wrapping their heads, as he hisa 1.157 face therein) yet we finde them in after ages wearing Hats on their heads, with which the three childrenb 1.158 were cast into the fiery furnace. Not, that they were like those we wear now adays, (a meer modern inven∣tion since round flat caps were disused) but, are termed Hats by analogy, though not of the same form, for the same service, the coverture of the head.

§ 2. But,* 1.159 some will say, if Hats were formerly fashionable among the Iews, how came that Order of Antiochus (many years after) to be be∣held as an Innovation, of so dangerous consequence in it selfe, and so distastfull to the Iews, when he enjoyned them to wear anc 1.160 Hat? It is answered; such Hats were offensive to the Iews, not so much for them∣selves, but because,

• 1 A forein Power imposed them.
• 2 An odious instrument (Iason the Pseudo-Priest) pressed the wearing of them.
• 3 They came in company with other heathenishd 1.161 customes, for whose sake they fared the worse in the Iews acceptance.
• 4 Such Hats (in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) were (as I may say) of another block from those, which the Iews, most tenacious of their native habits, formerly had used.

But, how the ancient Hats of the Iews were made, is impossible to de∣fine, though probably they were of the same matter with their upper garment. Sure I am, the Babylonians were more top-gallant then the Iews, and quite put them down with bravery in that part, as, exceeding in died e 1.162 attire upon their heads. All that we will adde of Jewish head-attire, is this, that mourners amongst them used (in expression of their shame, and sorrow) to be bound about close, The plowmen were ashamed, theyf 1.163 covered their heads. Wherefore, when the Prophet foretold,g 1.164 And your tires shall be upon your heads, and your shooes upon your feet: yee shall not mourn nor weep, but yee shall pine away for your iniquities, and mourn one towards another; he pro∣nou••ceth their sorrow so transcendent, as uncapable to be ordered by the usuall method of mourning, and onely to be managed with amazement.

§ 3. Ear-rings were generally worn by Jewish women,* 1.165 as also by their male children whilest as yet young, and under their mothers com∣mand; h 1.166 Break off the golden ear-rings which are in the ears of your wives, your sons, and your daughters. Where, by sons, we understand little boys (there∣fore hemmed in the text with women on both sides) having their sex as yet scarcely discriminated by their habits. But, whether men amongst them ware ear-rings, is doubtfull, and the negative most probable; see∣ing the Scripture, speaking of the eastern Army conquered by Gideon, For they had goldeni 1.167 ear-rings, because they were Ishmaelites; intimates thereby, that such were no masculine ornaments usuall amongst the people of the Iews. Except any make [for] there to relate, not to the ear-rings them∣selves, but to the extraordinary multitude, and massiness thereof. Wherefore, if any be earnest on the contrary, I oppose not; being con∣tented the Iews should have rings in their ears, so be it they had not Idols in those rings, ak 1.168 superstition of their ancestours, when first coming out of Padan-Aram.

§ 4. Nothing savel 1.169 chaines was worn about their necks;* 1.170 no linen in lieu of our modern bands, which otherwise would have intercepted, and

hindered the beautifull prospect of the Spouse her neck, when compared to a tower of Ivory. As form 1.171 bracelets about their wrists,n 1.172 rings on their fingers, (for gloves we finde none)o 1.173 signets in those rings, herein the Iews nothing differed from other nations.

§ 5. Their legs were generally bare:* 1.174 wherefore, when we finde the Three children cast into the fiery furnace, in their coats, their* 1.175 hosen and their Hats; by [hosen] we understand not stockins, but breeches; which (as the Ie••ish Priests† 1.176 must wear of linen for modesty) other persons might for their own conveniency, or warmth; as probably these children did, as then living in Babylon, being somewhat a more northern climate, and colder countrey then Iudea.

§ 6. On their feet, when at home,* 1.177 and in summer time, they used to wearep 1.178 Sandales; which had soles, but no upper-leathers, save the liga∣ments wherewith they were fastned over the instep and cross of the foot. Hence came the frequent washing of their feet in the eastern parts; not onely to cool them, but chiefly to clear them from the gravell, and cleanse them from the dirt, which those casements of their Sandales had let in. In the winter time, and when they travelled abroad, they wore shooes (which they used to put off when coming onq 1.179 holy ground.) And it seems that in fair weather, whilest the Master, for more ease, might walke in his Sandales, the servant used to carry his shooes after him (as our Ser∣ving-men their Masters hoods on the same occasion) in case that rain, or foul weather should happen in their journy. Hence that humble ex∣pression, r 1.180 Whose shooes I am not worthy to bear, that is, unworthy to per∣form the meanest servile office unto him. Their shooes were tyed with a small, and slender latchet, yet big and strong enough, to fasten two eminent Proverbes on posterity.

• 1 From a thread to as 1.181 shooe-latchet, that is, nothing at all.
• 2 Thet 1.182 latchet of whose shooes I am not worthy to stoop down and unloose, that is (as aforesaid) unworthy to have the meanest employment about him.

Nothing else occurs of the Iewish shooes, save that they were often made ofu 1.183 Badgers skins, which (otherwise seeming fitter for gloves then shooes) served for the upper-leathers, which skins (no doubt) were of finer grain and dressing in those parts (perchance worn with their fur) then in our land where the leather thereof is of no considerable value. It is suspicious, that afterwards some extraordinary cost was luxuriously be∣stowed on their shooes, when the poor was sold for a w 1.184 pair of them. Or else their Exchange ran at a strange rate, when a piece of a dead beasts skin was accounted a valuable compensation for the flesh, whole body, and life of a man.

SECT. VI. The habits of Girles, Virgins, Brides, Wives, and Widows amongst the Iews.

§ 1. SO much of the Iewish male-apparell,* 1.185 come we now to their Fe∣minine-attire; sexes amongst them being solemnly distingui∣shed by their clothes, according to Gods express command therein, a 1.186 The woman shall not weare that which pertaineth to the man, neither shall the man put on a womans garment, for all that doe so are abomination unto the Lord thy God: as in all ages, Epicoene Apparell hath been the Baud to much baseness. Onely herein we are sorry we cannot satisfie our selves, much less the Rea∣der; so little appears of their apparell in Scripture, though we will dili∣gently take whatsoever it tenders unto us.

§ 2. We begin with the Girles;* 1.187 when, first we findeb 1.188 the City full of boys and girles playing in the streets thereof. Let none condemn them for Rigs, because thus hoiting with boys, seeing the simplicity of their age was a Patent to priviledge any innocent pastime, and few moe years will make them blush themselves into better manners.

§ 3. For,* 1.189 being grown virgins of pretty stature, they were closely kept under covert-parent. Whereupon a virgin in Hebrew hath her name from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to hide, or keep secret, maidens not being permitted to gad abroad alone, but onely in companies on great solemnities, then exer∣cising themselves with their own sex, inc 1.190 dancing, singing, and playing ond 1.191 Timbrels, accounted maiden melody. Hereupon it was, that Amnon lusting after his sister Thamar, thought ite 1.192 hard for him to doe any thing to her. Not, that he made it any difficulty, or scruple in conscience to commit folly with her; but all the hardness was in compassing her company, that was kept so close; and therefore, he was fain, with a fetch, to be∣tray her into his Chamber. We finde nothing particularly of the attire of ordinary virgins in Scripture, but onely that the Virgin-royall, or Kings daughters, were apparelled with garments of diversf 1.193 colours upon them: of the severall kindes and makings whereof, we shall treat* 1.194 by and by.

§ 4. Now,* 1.195 before the Virgin we speake of, prove 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉g 1.196 past the prime of her youth, her parents have provided an husband for her. Indeed generally the Iews married very young, as studiously advancing speedy propagation of posterity, especially before Christs time, accounting virginity (after ripe years) a petty purgatory, and barrenness after marriage a little hell, so ambitious all were of children.

§ 5. On her wedding-day,* 1.197 how gallantly doth she come forth as a Brideh 1.198 adorned for her husband? She needs not any Art of memory to minde her to put on her ornaments, for, can a Bridei 1.199 forget her attire? Hers, to use, if not to own: it being a fashion amongst the Iews (even at this very day observed by them) that, at a marriage, a Bride (though

never so mean a person, or silly servant) is decked and dressed in all gay∣itry lent unto her by her neighbours, so that, that day she appears a mo∣ving mine of gold, and precious stones. Nor matters it, though the Brides bravery be borrowed on her wedding-day, if so be that the com∣fort, and contentment in her match, remain her own all her life after▪ And no wonder, if Bride and Bridgroom were both very gallant, when all their invited guests are highly concerned to be comely; otherwise, if wanting ak 1.200 wedding garment, they are accounted to ••ff••ont all the compa∣ny, and the welcome occasion of their meeting together.

§ 6. Next day we behold our Bride a formall wife,* 1.201 and amongst all her clothes we take especiall notice of thel 1.202 vaile on her head, in token of the subjection she gave to, and protection she took from her husband. Vaile in Hebrew called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 radid, derived from radad, to bear rule and au∣thority, shewing now she had powerm 1.203 on her head, being under the com∣mand of an husband. Her vaile was partable from the rest of her clothes▪ witness the complaint of the Spouse, that, Then 1.204 watchmen (shame on them for their pains) and the keepers of the walls took away her vaile from her. This vaile (as all the other garments of the wife) were provided her all her life time, on her husbands charge, God taking peculiar order, that in case her husband should take another wife, yet (amongst other provisions) his first wiveso 1.205 raiment should not be diminished, though formerly she had been but a servant unto him. But wofull the condition of those seven women, who (as the Prophet foretells) in a dearth of men, desiring nothing with an husband but an husband, would be contented, yea willing, and desi∣rous to weaie their ownp 1.206 apparell, (that is, to clothe themselves at their own charges) so be it they might have but one man for their husband, to per∣form conjugall duties unto them.

§ 7. Now,* 1.207 as the ordinary Iewish wives wore clothes proportionable to their husbands estates: so the honourable women amongst them, Queens especially, wore broidered garments, which were of two sorts,

• 1 Wrought withq 1.208 needle work, brought from Babylon, of which kinde (for the Art, though not the sex thereof) I ••on••eive was thatr 1.209 Babylonish garment which tempted ••he hands of Achan to sa∣criledge.
• 2 Woven exactly in imitation of the former, and this properly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plurimis liciis texta, composed of various coloured threads, like branched work; first found out at Alexandria in Egypt, whereof thes 1.210 Poet,

Haec tibi Memphitis tellus dat munera: victa est Pectine Niliaco, jam Babylonis acus.

Affirming that in his age the Egyptian shuttle had got the victory of the Babylonish needle. Understand him, for the quickness, speciousness, cheapness, and novelty of the work; not the state, riches, and curiosity thereof, seeing the wrought garments from Babylon were like costly

Manuscripts, the woven stuffes from Egypt like Printed books, done with less charge, and greater expedition.

§ 8. But besides embroidered clothes,* 1.211 we finde the Queen of Iudea once arraied int 1.212 gold of Ophir (as if her garment were cut out of the same piece with her Scepter and Crown) and made of massie plate. If so, such bravery was rather to be pitied, then envied, (as all outward great∣ness is a penance rather then an ornament) except the hands of her Train∣bearers did lighten the burden thereof. However, it rather appeareth (as afterward it followeth) ofu 1.213 wrought gold; either onely studded or bossed therewith, or consisting of golden threads wrought thereinto. Thus such gallantry was fashionable amongst the Iews, long before any there∣of was used in the western parts, or Rome it self. Where Tarquinius Priscus is by Pliny affirmed the first who triumphed aureâ tunicâ, In a golden coat. And many hundred years after, the same Author reports for a matter of greater rarity, that he with his own eyes beheld Agrippina the wife of Claudius wearing Paludamentum auro textili (or Chlamydem auratam, as Tacitus phraseth it) a Mantle of cloth of gold, as the first which began that fashion in Rome, though customary with the Iewish Queens a thousand years before.

§ 9. But,* 1.214 if our foresaid wife, though a Queen, chanceth to bury her husband, and so become a widow, presently on she puts herw 1.215 widows-garments, andx 1.216 anoints not her self with oyle, but weares mourning apparell (or else, it would be accounted a great breach of modesty in her) some competent time, though the exact limitation thereof be not specified in Scripture. These Widows-garments, of what mean and homely matter so∣ever they were made, had this peculiar priviledge, that they might not be taken to pawn, ory 1.217 pledge; God the Father of the fatherless, and the Iudge of thez 1.218 widows, being so carefull, that no injury should be offered unto them.

SECT. VII. Of the riot and luxury of the Iewish women before the Captivity.

§ 1. SO much for the attire of sober,* 1.219 and civill Maidens; the garments of grave and modest Matrons. Another genera∣tion succeeds, whose husbands might be the Sons of Abraham by their extraction, but these their wives were none of the daughters of Sarah by their conditions. Indeed a little before the captivity of Baby∣lon (luxury is the forerunner of misery) the Iewish women were arrived

at the greatest height of pride; like those of whom Moses foretold, a 1.220 The tender and delicate woman among you, who would not adventure to set the sole of her foot upon the ground, for delicateness and tenderness. Oh pride! the earth, which isb 1.221 Gods footstool, is not good enough to be hers. Though the same one day will be bold to tread on her face, who thought her foot too good to tread on it.

§ 2. The Prophetc 1.222 Isaiah taketh especiall notice of a world of trinkets,* 1.223 which in his days concurred to dress them:

• 1 Tinkling ornaments.
• 2 Caules.
• 3 Round tires like the moon.
• 4 Chaines.
• 5 Bracelets.
• 6 Mufflers.
• 7 Bonnets.
• 8 Ornaments about the leg.
• 9 Head-bands.
• 10 Tablets.
• 11 Ear-rings.
• 12 Rings.
• 13 Nose-jewels.
• 14 Changeable suites.
• 15 Mantles.
• 16 Wimples.
• 17 Crisping-pins.
• 18 Glasses.
• 19 Fine-linen.
• 20 Hoods.
• 21 Vailes.

But now, as once the Eunuch said concerning a more mysterious passage in this Prophet,d 1.224 How can I understand without an interpreter? So here without the same help, who can attain to the meaning thereof?

§ 3. In the first place we may conceive many of these ornaments were onely temporary,* 1.225 as used by the Fashionists of that age, which afterwards disused, both name and thing came to be abolished. Which frequently comes to pass in all kinde of apparell, whose very names by degrees grow old, wax thread-bare, turne to rents, to rags, to nothing. For instance, it would pose a good Antiquary, to describe the exact fashion ofe 1.226 Herlots, Paltocks, Gits, Haketons, Tabards, Court-pies, Chevesailes, and Gipsers: barbarous names, which may seem to carry a Spell or Conjuration in the mention of them. Yet all these were kindes of gar∣ments, commonly used in England some four hundred years agoe. Yea, pride playing in all ages upon conceited opinions of decency, hath in∣finitely varied the fashion of all apparell, customes of our Ancestours appearing as antick to us, as our fashions (perchance) will seem in∣credible to posterity. Who would beleeve, that ever our English, some four hundred years since, wore shooes s••outed and piked more then a finger long, crooking upwards (calledf 1.227 Crackowes) resembling the Devils claws, which were fastened to the knees with chains of gold, and silver? Or, that about the reign of King Henry the fifth, men grew so excessive in that kind, that it was fain to be ordered by Proclamation, that none shouldg 1.228 weare their shooes broader at the toes then six inches?

§ 4. Secondly, of these ornaments, some were necessary, as fine-linen; others modest, as Vailes; moe (though costly) comely, as ear-rings, and bracelets; (whichh 1.229 Rebekah her self, and the best of women did weare)

most of them (some few excepted) though magnificent, lawfull, if not exceeding the wearers estate. Some therefore will demand why the Prophet reproved them, and why God was offended therewith? But, we must know, the things were not so faulty in their own nature, as for the superfluous variety, fantasticall fashion, and over costly mat∣ter thereof. But, which is the main, the mindes of the wearers did the mischiefe, whose fingers (as I may say) infected their Rings; and mouthes marred their Mufflers, being used with pride, and abused to wantonnefs. The text saith, The daughters of Sion were haughty and walked withi 1.230 stretched out necks (and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to boast is byk 1.231 Criticks deduced from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the neck; pride being most visible in the erected posture thereof) and wanton eies, walking and mincing as they goe, and making a tinkling with their feet, carrying (it seems) bells at their heels, whose musick did jar with modesty, and gave the watchword to wantons, at what Signe mer∣cenary embraces were to be sold unto them.

§ 5. Thirdly,* 1.232 of such as were meer superfluities, none appear more ridiculous and strange then the nose-jewels in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 leaving us at a loss how they were fastned. Surely, the Iewish women were not ringed swine-like, nor had they, like the Salvages in America, their noses bored through to hang jewels therein. For, although some may plead, Pride never feels pain; as also, that the absurdest fashions, when made common, seem comely; yet such holes in their noses (moe nostrils then ever nature made) must of necessity hinder, both their speech, and plainer pronunciation: except, (as some conceive) they were fastned with gold, or silver-hoops about thier noses. For mine own part, I suppose these nose-jewels the same with frontlets, frequent among the Iews, or else some pendants fastened thereunto:

• 1 First, because frontlets (otherwise ordinary ornaments) are omitted in this catalogue.
• 2 Secondly, because frontlets were worn betwixt theirl 1.233 eies (between which and the nose no great distance) hanging down on a peak from their foreheads.

However, 'tis probable these nose-jewels were frontlets of a larger size, more prominent then ordinary, as pride in process of time improveth it self to a greater proportion. And most certain it is, God was highly dis∣pleased with this their luxury; witness his heavym 1.234 commination, And it shall come to pass, that in stead of sweet smell there shall be stinke; and in stead of a girdle, a rent; and in stead of well-set haire, baldness; and in stead of a stomacher, a girding of sackcloth; and burning, in stead of beauty. Which last curse is omit∣ted by the Septuagint.

§ 6. Now,* 1.235 whereas baldness is threatned to the Iewish women, i•• prompts unto me a passage in Hippocrates, who (asn 1.236 Seneca cites him) affirmes, that women in his time were neither bald, nor subject to the gout: and yeto 1.237 Seneca confesseth, that the weaker sex in his days, were

subject to both these infirmities; Non qu••a mutata foeminarum natura, sed vita: nam cum virorum licentiam aequaverint, corporum quoque virilium vitia aequa•• verunt. Though a supernaturall cause must be allowed, immediately to inflict the same on the Iewish women, about the time of the Prophets prediction.

§ 7. Whereas it is said,* 1.238 in stead of beauty burning, I question whether it relateth to the Babylonians sacking of the City, whenp 1.239 they burnt the house of God, and brake down the wall of Ierusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. Rather I beleeve it referred to some personall, and corporall malady, which afterwards God in∣flicted on the bodies of these lascivious women: As Fevers, or the disease Erysipelas, A swelling full of heat, and redness with pain about it, (called by us Saint Anthonies fire) or some other pestilent inflammation. Except any will understand burning in theq 1.240 Apostles sense, for inward lust; that these women, when ugly and deformed, should still ardently affect their lovers, by whom they were entertained with neglect, and con∣tempt.

§ 8. The mention of turning a sweet smell into a stink,* 1.241 mindes me of a common tradition, that an offensive savour attends the bodies of modern Iews, who (notwithstanding their frequent washing) may be sented in their company, from those which are Christians. Indeed the flout of a fleering Paganr 1.242 Poet herein, workes nothing on my beliefe,

Quod jejunia Sabbatariorum, Malles, quàm quod oles, olere, Bassa.

More am I moved with the testimony of many credible Merchants in our age, adding hereunto, that the Iewish mothers use to buy the bloud of Christians, from Barber-surgeons, (who preserve it on purpose) there∣in to bath the bodies of their new born babes, so to mitigate the rank smell of their children. However, we leave this ass 1.243 doubtfull, having formerly found their report false, who (literally interpreting that com∣mination, t 1.244 And ever bow down their backs) affirme all Iews to be crooked, or bunch-backed; experience presenting many of that nation (for their stature) as proper persons, and as streight as any other people.

§ 9. I shall deceive their expectations,* 1.245 who conceive I will soile my book with presenting the exact habits of common Harlots therein. One∣ly in generall we learn from Scripture, that with Thamar the daughter-in-law of Iudah, they used to situ 1.246 covered and wrapt in a vaile, in an open place, by the way. Impudent modesty! shameless shamefacedness•• What a contradiction was there betwixt her gesture, and posture? Whyw 1.247 face covered, if intending to be dishonest? Why in the high-way, if disposed to be otherwise? Hereby she professed a private-publickness (thex 1.248 twilight is the Harlots season) As free to commit sin: so carefull not to be openly

known her self, and (by consequence) not to reveal him who com∣mitted it with her.

§ 10.* 1.249 Adde hereunto that painting was practised byy 1.250 Harlots, adulte∣rated complexions well agreeing with adulterous conditions. Especi∣ally, they used toz 1.251 to paint their eyes, understand their eye-browes and eye-lids with Stibium, to make them look black, conceited by them an extraordi∣nary comeliness. Hereupon was Solomons caution, Neither let her take thee with hera 1.252 eye-lids, as one of her principall nets to catch wantons therewith. When aged, they used in vain to make themselves fair by b 1.253 renting their faces with painting, though more cause to rent them with their nailes out of penitent indignation. Thus painting, used to recon∣cile, in time widens the breaches in their faces; and their flesh, tainted at last with the poison thereof, like rotten vessels, spring the moe leakes, the more they are repaired.

§ 11. As for the other garments of whores, it is probable,* 1.254 that the publick, and mercenary, were distinguished from honest women, by some habit peculiar to themselves; Solomon observing, that one came forthc 1.255 with the attire of an Harlot. Sure I am, the same custome long since was observed in England, finding that Adam Francis Mercer, and Lord Maior of London Anno 1352. procured an Act of Parliament, that no known whore should wear any hood, or attire on her head, except raied, d 1.256 or striped cloth of diverse colours. But, enough, if not too much, of so bad a subject;e 1.257 Who so pleaseth God, shall escape from her, but the ••inner shall be taken by her.

SECT. VIII. Of Iewish Grave-clothes, and burying Ornaments.

§ 1. AFter some few years,* 1.258 all the persons formerly described, high and low, rich and poor, one with another, meet at the house of death, whither we will afford them our attendance, to behold their funerall wardrobe. Indeed, by Iobs confession,a 1.259 Naked shall I return thi∣ther again, all are resolved naked into the wombe-generall of their Mother Earth; andb 1.260 When he dieth he shall carry nothing away with him, (that is, actively, which he himself can put on, or is sensible of) though passively the dead may bec 1.261 carried out with such clothing upon them, as decency, and modesty requires.

§ 2. First therefore,* 1.262 his eyes being closed by one nearest, or dearest unto him,d 1.263 Ioseph shall put his hands upon thine eyes; the body wase 1.264 washed, and then prepared for embalming. This embalming was twofold; either by incor∣poration,

substituting spices in the rooms of their brains and bowells taken out, so to preserve their corpses from corruption; an Egyptian custome, and so probablyf 1.265 Iacob and Ioseph were embalmed: or else onely by apposition, or putting of sweet odours to the dead body, (called by the Iews* 1.266 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) after which sort our Saviour was embalmed. Of whom as a bone was not broken: so no part of his body was taken away, to hinder the entireness of his resurrection.

§ 3. The next work was,* 1.267g 1.268 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉h 1.269 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, to con∣trive the body, and winde it into a modest method. For, though the pale cheeks of the dead will take no other dye, yet the corpse may blush by proxy in the surviving kindred, if not put into a decent posture. After∣wards, they were wrapped up in a Sindon,i 1.270 bound hand and foot with grave-clothes (generally calledk 1.271 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and more particularly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) having 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a napkin about their heads, single by it self, and not fastned to the rest of the grave-clothes, as appears by that napkin in about our Saviours head, not lying with the clothes after his resurrection, butl 1.272 wrapped toge∣ther in a place by it self. This done, the body was put into am 1.273 Coffin; laid, and carried out on [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] an 1.274 biere, and then either,

• 1 Buried, the mosto 1.275 ancient and generall custome of the Hebrews; or,
• 2 Burntp 1.276 with fragrant spices, to qualifie all noisome smels; or,
• 3 Both, as the bodies ofq 1.277 Saul and his sons, whose flesh was burnt, and bones buried.

As for Asa his buriall, it was peculiar for the solemnity thereof, theyr 1.278 laid him in a bed which was filled with sweet odours, and diverse kindes of spices prepared by the Apothecaries art; and they made a very great burning for him. And the reason, that more state was used at his buriall, then others, was because he was a pious King, and so well deserved it; as also (which was the main) because he had a godly son and successour Iehoshaphat, not grudg∣ing what cost he bestowed on his Fathers funerall. A feast called the breads 1.279 of men, and elsewhere at 1.280 cup of consolation, was made at these burials, probably at the cost of the friends of the party deceased, to comfort them at their grief, with moderate refection.

§ 4. We presume,* 1.281 the children and friends, of this person deceased, bemoaned him veirs & spirantibus lachrymis, with true and lively sorrow; otherwise it was common amongst the Iews, as amongst our modern Irish, to send for Mourning women, sou 1.282 cunning in wailing, that they could make their eyes run down with tears, and their eye-lids gush out with waters, so to furnish forth the Funerall. Such mock-tears were in all ages:

Credidimus* 1.283 lacrymis: an & hae simulare docentur? Hae quoque habent artes, quáque jubentur eunt. Thy tears were trusted: do they falshood know? Yea, they have tricks, at will they come and go.

But, as parents, when their children cry for nothing, use to beat them, that they may cry for something: so God threatned that he miseries of Ierusalem shouldx 1.284 afterwards turn their faigned, and strained wailings, into sound and sincere sorrow; when those teares (formerly but the adopted chil∣dren)

should become the naturall issue of their heavy hearts.

§ 5. Nothing more remains of the Iewish burying clothes;* 1.285 except any will adde, as part of their Metaphoricall garments, the graves where∣in they were interred. These were proportioned to the deserts of the party deceased, and love which the living bare unto him. In which re∣spect Hezekiah was buried in the chiefest (ory 1.286 highest) of the sepulchers of the sons of David; but whether highest in posture as nearest to David, or in structure, as built most eminent above ground, let others dispute. They used to white over their sepulchers to appear beautifull without, to which the hypocriticall Pharisees are resembled by oura 1.287 Saviour. Yea, the friends of the dead used to raise, repair, and rebuild such sepulchers many years after the party was deceased (probably renewing the Epitaphs upon them:)b 1.288 witness the contradiction in the Iews actions, with one hand out of pretended courtesie, building and garnishing the tombes of the dead, whilest at the same time with the other hand, out of reall cruelty, they killed the living Prophets among them.

Here the Map of Jewish Gods is to be inserted.

[illustration]

Notes

• * 1.1

  The occasion of this discourse.
• * 1.2

  Severall matter of Jewish gar∣ments.
• a 1.3

  Heb. 11. 37.
• b 1.4

  2 King. 1. 8.
• c 1.5

  Mat. 3. 4.
• d 1.6

  2 King. 6. 30.
• e 1.7

  Psal. 45. 13.
• f 1.8

  Deut. 22. 11.
• g 1.9

  1 Thes. 5. 23. & James 1. 4.
• h 1.10

  Revel. 3. 16.
• * 1.11

  White their principall co∣lour.
• i 1.12

  Eccles. 9. 8.
• k 1.13

  Revel. 3. 5.
• * 1.14

  Black used by mourners.
• l 1.15

  Psal. 35. 14.
• m 1.16

  2 Sam. 19. 24.
• * 1.17

  Chemarims clad in black.
• n 1.18

  Zeph. 1 4.
• o 1.19

  Hosea 10. 5.
• p 1.20

  2 King. 23. 5.
• * 1.21

  ••lew more va∣lued then worn by the Iews.
• q 1.22

  Num. 15. 38.
• r 1.23

  Ezek. 23. 12.
• s 1.24

  Esther 13. ••5.
• * 1.25

  Scarlet, Crim∣son and Purple.
• t 1.26

  2 Sam. 1. 24.
• u 1.27

  2 Chr. 2. 7. 14. & 3. & 14.
• w 1.28

  Jer. 4. 30.
• x 1.29

  Prov. 31. 22.
• y 1.30

  Luke 16. 19.
• * 1.31

  Scarlet and Purple how the same.
• z 1.32

  Mat. 27. 28.
• a 1.33

  Mark 15. 17.
• b 1.34

  John 19. 5.
• c 1.35

  If I rightly understand La∣zarus Bay••••ùs de Re Vestiaria. pag. 173.
• d 1.36

  Yet found in the Rabbins.
• * 1.37

  Iews no fashi∣on mongers.
• e 1.38

  Judg. 14. 19.
• f 1.39

  Sam. 18. 4.
• g 1.40

  Act. 9. 39.
• * 1.41

  Linen next their b••re bodies.
• a 1.42

  Mark 15. 5••.
• * 1.43

  Next a coat coming down to their feet.
• b 1.44

  2 Sam. 10. 4.
• c 1.45

  Ma••••ialis.
• d 1.46

  2 King. 4. 29.
• e 1.47

  Luk. 17. 8.
• f 1.48

  Exod. 12. 9.
• g 1.49

  Ephe. 6. 14.
• h 1.50

  Revel. 3. 13.
• * 1.51

  Slaves tucked up their clothes above the thighs.
• i 1.52

  Isa. 47. 2.
• * 1.53

  Jewish coats girdled, collar'd and fringed.
• k 1.54

  Mat. 10. 9.
• l 1.55

  Iob 30. 18.
• m 1.56

  Num. 15. 38. 39.
• n 1.57

  Deu••. 22. 12.
• * 1.58

  The manner and mystery of their ••ringes.
• o 1.59

  Mat. 23. 5. & Mark 9. 20.
• p 1.60

  Maimoni. Tom. 1. in Zi∣zith cap. 3. Sect. 9.
• q 1.61

  Idem ibidem.
• r 1.62

  See Ainsworth on Num 15. 39.
• * 1.63

  Their cloak, or mantle.
• s 1.64

  Gen. 38. 25.
• t 1.65

  Gen. 39. 12.
• u 1.66

  Iohn 13. 4.
• w 1.67

  Act. 7. 58.
• x 1.68

  2 Tim. 4. 13.
• * 1.69

  What meant by double clothing.
• y 1.70

  Prov. 31. 21.
• z 1.71

  Mat. 5. 40.
• * 1.72

  Put off both at night.
• a 1.73

  ••ant. 5. 3.
• b 1.74

  Nehem. 4. 23.
• * 1.75

  Cloaks poor mens coverlets.
• c 1.76

  Exod. 22. 26.
• d 1.77

  Ibid. ver. 27.
• e 1.78

  John 18. 18.
• * 1.79

  Infants swad∣ling clothes.
• a 1.80

  Job. 1. 21.
• b 1.81

  Lam. 2. 22. & Ez••k. 16. 4.
• c 1.82

  Luke 2. 7.
• d 1.83

  In his Ana∣tom lib. •• c. 9. Anglia regio perve••sam ••anc fasciandi ratio∣nem ut plurim •• sequitur, quo ••it ut maxima pars hominum ••abe & distil∣lationibus ibi con••iciatur. Afterwards yearly coated.
• e 1.84

  1 Sam. 2. 19.
• f 1.85

  Mat. ••1. 16.
• g 1.86

  Prov. 22. 6.
• * 1.87

  Then grown a Stripling.
• h 1.88

  Gen. 37. 3.
• * 1.89

  Becomes a gay Bride-groom.
• i 1.90

  Gen. 24. 7.
• k 1.91

  〈◊〉〈◊〉. 19. 5.
• l 1.92

  Isa. 61. 10.
• * 1.93

  After a year is a Souldier.
• m 1.94

  Deut. 24. 5.
• n 1.95

  King. 14. 27.
• o 1.96

  1 King. 10. 10.
• p 1.97

  1 Kin. 22. 34.
• q 1.98

  2 Chr. 26. 15.
• r 1.99

  1 Sam. 18. 11.
• s 1.100

  Num. 25. 6.
• * 1.101

  T••e Souldiers b••lt or girdle.
• t 1.102

  1 S••m. 18 4.
• u 1.103

  2 Sam. 18. 11.
• w 1.104

  1 King. 2. 5.
• x 1.105

  2 Sam. 10. 12.
• * 1.106

  Turnes mour∣ner at ill success
• y 1.107

  Iob 1. 15.
• z 1.108

  Isa. 1••. 2.
• a 1.109

  1 Kin. 20. 38.
• b 1.110

  1 S m. 4 12.
• c 1.111

  lsa 15. 2.
• d 1.112

  Mi••ah 3. 7.
• e 1.113

  ler. 41. 5.
• f 1.114

  2 S••m. 15. 30.
• g 1.115

  1 King 21. 27.
• * 1.116

  Quickly be∣co••es an ••••der
• h 1.117

  1 Sam. 28. 14.
• i 1.118

  2 Sam. 3. 29.
• k 1.119

  Hos••a 4. 12.
• l 1.120

  Zech. 8. 4.
• * 1.121

  Beddred with∣out heat.
• m 1.122

  1 King. 1. 1.
• * 1.123

  Fishermens coates.
• a 1.124

  John 21. 7.
• * 1.125

  Shepheards garments.
• b 1.126

  1 Sam. 17. 4••.
• c 1.127

  Psal. 23. 4.
• d 1.128

  Job 30. 1.
• e 1.129

  Jer. 43. 12.
• * 1.130

  Court the Ele∣ment of Gal∣lants.
• f 1.131

  Mat. 11. 8.
• g 1.132

  Esther 4. 2.
• h 1.133

  Gen. 41. 42.
• * 1.134

  Courtiers clo∣thed in white linen.
• i 1.135

  Revel. 15. 6.
• k 1.136

  Josh. 2. 6.
• l 1.137

  1 King. 10. 28.
• m 1.138

  Prov. 31. 24.
• * 1.139

  And in silk.
• n 1.140

  In the land of Moriah.
• o 1.141

  Lampridius in e••us vita.
• p 1.142

  Procopius.
• q 1.143

  Matth. Parker in his life.
• r 1.144

  Ezck. 16. 10.
• s 1.145

  James 2. 3.
• * 1.146

  Robes royall of Kings.
• t 1.147

  1 King. 22. 30.
• u 1.148

  John 19. 2.
• w 1.149

  Luke 23. 11.
• x 1.150

  Esther 6. 8.
• y 1.151

  Mat. 6. 29.
• * 1.152

  Pharisees their habit.
• z 1.153

  Mat. 23. 6.
• a 1.154

  Mat. 23. 5.
• b 1.155

  ••piy••anius adversus Hare∣ses li. 1. p. 20.
• * 1.156

  Hats on their heads.
• a 1.157

  1 King. 19. 13.
• b 1.158

  Dan. 3. 21.
• * 1.159

  Antiochus his hats of a diffe∣rent fashion.
• c 1.160

  2 Mac. 4. 12.
• d 1.161

  Ibid. ver. 13.
• e 1.162

  Ez••k. 23. 13.
• f 1.163

  Jer. 14. 4.
• g 1.164

  Ezek. 24. 23.
• * 1.165

  Ear-rings doubtfull whe∣ther worn by Jewish men.
• h 1.166

  Exod. 32. 2.
• i 1.167

  Judg. 8. 24.
• k 1.168

  Gen. 35. 4.
• l 1.169

  Cant. 1. 10.
• * 1.170

  Onely chaines about their necks.
• m 1.171

  Gen. 24. 22.
• n 1.172

  Luk. 15. 22.
• o 1.173

  Jer. 22. 24.
• * 1.174

  Their legs bare.
• * 1.175

  Dan. 3. 21.
• † 1.176

  Exod. 28. 42.
• * 1.177

  Sandales and shooes.
• p 1.178

  Mark. 6. 9. & Act. 12. 8.
• q 1.179

  Exod. 3. 5.
• r 1.180

  Mat. 3. 11.
• s 1.181

  Gen. 14. 23.
• t 1.182

  Mark 1. 7.
• u 1.183

  Ex••k. 16. 10.
• w 1.184

  Amos 2. 6. & Amos 8. 6.
• * 1.185

  Sexes distin∣guished by their clothes.
• a 1.186

  Deut. 22. 5.
• * 1.187

  Girles soon starting Vir∣gins.
• b 1.188

  Zech. 8. 5.
• * 1.189

  Maidens kept secret; their attire.
• c 1.190

  Judg. 21. 21.
• d 1.191

  Judg. 11. 34.
• e 1.192

  2 Sam. 13. 2.
• f 1.193

  Ibid. ver. 18.
• * 1.194

  Parag. 7.
• * 1.195

  Iews marry young.
• g 1.196

  1 Cor. 7. 36.
• * 1.197

  The bravery of Brides.
• h 1.198

  Revel. 21. 2.
• i 1.199

  Jer. 2. 32.
• k 1.200

  Mat. 22. 12.
• * 1.201

  Wives wore vailes.
• l 1.202

  Gen. 24. 65.
• m 1.203

  2 Cor. 11. 10.
• n 1.204

  Cant. 5. 7.
• o 1.205

  Exod. 21. 10.
• p 1.206

  Isa. 4. 1.
• * 1.207

  Ladies wore broidered clothes of two sorts.
• q 1.208

  Psal. 45. 14.
• r 1.209

  Josh. 7. 21.
• s 1.210

  Martialis.
• * 1.211

  And Queens beaten or wrought gold.
• t 1.212

  Psal. 45. 9.
• u 1.213

  Ibid. 〈◊〉〈◊〉. 13.
• * 1.214

  The sad gar∣ments of Widows.
• w 1.215

  Gen. 38. 14.
• x 1.216

  2 Sam. 14. 2.
• y 1.217

  Deut. 24. 17.
• z 1.218

  Psal. 68. 5.
• * 1.219

  Riot the fore∣runner of ruine
• a 1.220

  D••ut. 28. 26.
• b 1.221

  Mat. 5. 35.
• c 1.222

  sa. 3. 18. &c.
• * 1.223

  Mundus, or a world of wo∣mens trinkets.
• d 1.224

  Act. 8. 31.
• * 1.225

  Many of these ornaments temporary for that age.
• e 1.226

  Camd. Remains pag. 196.
• f 1.227

  Mentloned in the History cal∣led Eulogium.
• g 1.228

  Camd. Re∣mains. pa. 197. Pride the grea∣test offence in these orna∣ments.
• h 1.229

  Gen. 24. 30.
• i 1.230

  Isa. 3. 16.
• k 1.231

  Vide Stepha∣num.
• * 1.232

  Nose-jewels how fastened.
• l 1.233

  Exod. 13. 16. & Deut. 9. 8.
• m 1.234

  Isa. 3. 24.
• * 1.235

  Women why subject to baldness.
• n 1.236

  Foeminis nec capillos des••uere dixit, nec labo∣rare. Epist. 95.
• o 1.237

  Ibidem.
• * 1.238

  What meant by burning.
• p 1.239

  2 Chr. 36. 19.
• q 1.240

  1 Cor. 7. 9.
• * 1.241

  Iews generally ill sented.
• r 1.242

  Martialis. li. 4. Epigr. 4.
• s 1.243

  It is learned∣ly confuted by D. Brown in Vulgar Errors.
• t 1.244

  Psal. 69. 24.& Rom. 11. 10.
• * 1.245

  Harlots their bashfull impu∣dency.
• u 1.246

  Gen. 38. 14.
• w 1.247

  Ibid. 〈◊〉〈◊〉. 15.
• x 1.248

  Prov. 7. 9.
• * 1.249

  Harlots painted themselves.
• y 1.250

  2 King. 9. 22. & 30.
• z 1.251

  Ezek. 23. 40.
• a 1.252

  Prov. 6. 25.
• b 1.253

  Jer. 4. 30.
• * 1.254

  Harlots had habits to them∣selves.
• c 1.255

  Prov. 7. 10.
• d 1.256

  Stows Survey pag. 553.
• e 1.257

  Eccles. 7. 26.
• * 1.258

  The dead how ordered among the Iews.
• a 1.259

  Job 1. 28.
• b 1.260

  Psal. 49. 17.
• c 1.261

  Luk. 7. 12.
• * 1.262

  Eyes closed, washed and embalmed.
• d 1.263

  Gen. 46. 4.
• e 1.264

  Act. 9. 37.
• f 1.265

  Gen. 50. 2. & 26.
• * 1.266

  John 19. 40.
• * 1.267

  Winded in li∣nen.
• g 1.268

  Act. 5. 6.
• h 1.269

  Act. 8. 2.
• i 1.270

  John 11. 44.
• k 1.271

  John 20 7.
• l 1.272

  Ibid.
• m 1.273

  Gen 50. 26.
• n 1.274

  Luke 7. 14.
• o 1.275

  Gen. 23. 19.
• p 1.276

  Jer. 34 5.
• q 1.277

  1 Sam. 31. 12, 13.
• r 1.278

  2 Chr. 16. 14.
• s 1.279

  Ezek. 24. 17.
• t 1.280

  Jer. 16. 7.
• * 1.281

  Mercenary weepers.
• u 1.282

  Jer. 9. 17, 18.
• * 1.283

  Ovid. E••pist.
• x 1.284

  Jer. 9. 19▪
• * 1.285

  Sepulchers Me∣taphoricall clothes.
• y 1.286

  2 Chr. 32. 33.
• a 1.287

  Mat. 23. 27.
• b 1.288

  Mat. 23. 29.